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[Diagram of Yang Diseases in the Exterior]

[Diagram of Yin Diseases in the Interior]

[Explanation of the Diagrams of Yang and Yin Diseases]

The meridians (Meridians), sinews (Sinews), and vessels (Vessels) are all twelve in number. They correspond to the Three Yang channels and the Three Yin channels, collectively referred to as the Six Channels (Liu Jing). The "Jing" (Channel/Classic) in the Six Channels differs from the "Jing" in meridian terminology. The "Jing" of the Six Channels is like the "Jing" in the Confucian Classics (Six Classics), meaning "Department" or "Category". This "Department" is akin to the "Six Ministries" in modern government administration. The Hand channels and Foot channels distinguish upper and lower, just as court officials are arranged on the left and right. The Great Way of the Sages encompasses the Three Bonds and Five Constants, various virtues, and administrative affairs, all contained within these Six Classics. The world is vast, and matters are numerous, all contained within these Six Ministries. Within the human body, with its myriad bones, all are contained within the Six Channels. From this perspective, the origin and course of all hundred diseases can be traced, and the consistent Great Way is indeed grasped. However, the Six Channels encompass everything in the human body; it entirely depends on individuals to comprehend them at any time and place. The *Ling Shu* states: "One who can distinguish the Yin and Yang Twelve Meridians knows the origin of diseases." It also states: "One who understands the Biao-Ben (Root and Branch) of the Six Channels will not be confused by worldly matters." This is precisely what is meant. If one were to rigidly interpret the "Jing" of the Six Channels directly as the "Jing" of meridians, one would fail to grasp the full Dao, leading to countless confusions and errors. The fallacies and distortions of later generations likely stem from this reason.

Taiyang Disease (Taiyang Bing): When Wind-Cold pathogens invade the human body, the skin must resist them. Resistance generates heat. Heat resides in the skin, which is outside the body shell, hence it is called the "Exterior" (Biao). The presence or absence of sweating depends on the state of Ying (Nutritive Qi) and Wei (Defensive Qi). Ying and Wei also reside in the exterior. The exterior corresponds to the Foot-Taiyang Bladder Channel (Zu Taiyang Pang Guang Jing). What does "correspondence" mean? The Bladder differs from other Fu organs; it connects via fascia and sinews, thus it is called the "Solitary Fu Organ" (Gu Fu). The Bladder opens into the anterior orifice (genitals/urethra), which is the pathway of Exterior Yang, hence they correspond. Here, only Taiyang is mentioned, not the Bladder Channel or the skin, because this is self-evident. However, Taiyang also includes the Hand-Taiyang Small Intestine Channel (Shou Tai Xiao Chang Jing). How do we know the text does not refer to this channel? Because the Small Intestine Channel does not correspond to the skin; if it does not correspond, it does not govern such diseases; if it does not govern such diseases, it is insufficient to discuss; if it is insufficient to discuss, it is naturally excluded from the discourse.

Yangming Disease (Yangming Bing): When Wind-Cold pathogens pass through the skin and advance further, they reach the muscles, which are adjacent to the skin. Why is it called Yangming rather than muscles? Muscles reside among the Zang-Fu organs and represent the central position of the body shell. Internally, they correspond to the Foot-Yangming Stomach Channel (Zu Yangming Wei Jing). What does "correspondence" mean here? The Stomach also resides centrally; it is the Sea of the Five Zang and Six Fu organs, corresponding to the central positions of interior and exterior. Central corresponds to central, hence it is also called "Zheng Yang" (Correct Yang). Thus, although there are two Yangming channels, the Hand-Yangming Large Intestine Channel (Shou Yang Da Chang Jing) does not correspond to the muscles and is excluded from discussion; therefore, what is discussed refers to the Stomach Channel. Precisely because central corresponds to central, the responsibility throughout is heavy. Once Wind-Cold causes Stomach excess (Wei Shi), transmission ceases. The key to auspiciousness, misfortune, life, and death lies here, for there is a reason.

Shaoyang Disease (Shaoyang Bing): When pathogens pass through the muscles and advance further, they reach the interior of the body shell but outside the Zang-Fu organs. This is what is called "Half-Exterior Half-Interior" (Ban Biao Ban Li). This corresponds to the Foot-Shaoyang Gallbladder Channel (Zu Shaoyang Dan Jing). What does "correspondence" mean? The Gallbladder cannot stand alone; it adheres to the Liver and does not separate. Externally, it does not belong to the body shell but does not leave it; internally, it does not belong to the Zang-Fu but does not leave them. They share the same path, hence they correspond. Since they correspond, why use "Shaoyang" instead of "Gallbladder"? Because Gallbladder and correspondence are partial, whereas Shaoyang encompasses the general outline and its principles are complete. Since disease originates in the Exterior, and the Exterior is external, and External is Yang, it is called Yang Disease. Yang diseases progress from exterior to interior, following this gradual process. Beyond this stage, they enter the interior. Interior involves Zang-Fu; Fu corresponds to the Exterior and manifests the disease, which is self-evident. Zang governs the interior; interior is Li (Interior); Li is Yin; Zang is also Yin, hence it is called Yin Disease. Yin Disease refers to disease affecting the Zang organs.

Taiyin Disease (Taiyin Bing) corresponds to the Spleen (Pi). The Spleen resides centrally and governs Yang functions, so it follows Shaoyang as the first to receive disease among the Three Yin channels. Shaoyin Disease (Shaoyin Bing) corresponds to the Kidney (Shen). Jueyin Disease (Jueyin Bing) corresponds to the Liver (Gan). Why do the Heart and Lung not receive disease? The *Ling Shu* states: "The Heart is the master of the whole body and does not receive external pathogens. If the Heart receives external pathogens, the person dies." Because it does not receive external pathogens, its position is high and superior. The Lung governs exhalation/outflow and does not govern intake, so it is positioned highest. These two organs do not correspond with the external Three Yang channels. Furthermore, the Yin pathways reverse; their governance is lower. Thus, although the Liver is near the Spleen and the Kidney is distant and low, the Kidney actually precedes the Spleen in receiving disease, and the Liver receives disease last, hence it is called Jueyin. Jueyin is named because the Two Yins have exhausted themselves, but it involves a reversal of the normal path. The Yin pathway moves upward from below; reversal is indeed so. Yet these three Zang organs also align with the Three Yang channels of the exterior. The subtlety of the consistency between Heaven and Humanity is thus manifested. From this, we see that although diseases are countless, none do not return to the Three Yang and Three Yin. Pushing this to the extreme, the *Su Wen* states: "All hundred diseases arise from Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire." Truly profound words.

The Exterior pathway goes from outside to inside; the Interior pathway goes from bottom to top. The Three Yang and Three Yin interweave with the meridians to form one unity. Speaking generally, when describing the gradual progression, terms like "advance," "enter," or "walk" are not used; instead, "transmission" (Chuan) and "rotation" (Zhuan) are used. Borrowing the meaning of relay station transmission, the intent is applied. The Dao is originally natural. Later generations failed to observe this, stubbornly digging empty holes, believing in absurdities like "transmitting this way or that way." Are there diseases in the world that do not return to the Three Yang and Three Yin? Alas, after Zhang Zhongjing passed away, the doctrine of the Six Channels faded. Although many books discussed diseases, they all claimed "Medicine is about mental conception/intuition" (Yi Zhe Yi Ye). All matters were reduced to individual intuition; what Dao remains to be spoken of?

When texts mention "Day 1, Day 2, Days 3-4, Days 5-6," it merely indicates the sequence of First, Second, Third, Fourth, Fifth, Sixth. Generally, it is like calculating distance, setting an expected timeframe for the journey's progress as a rough estimate. It does not mean limiting disease by days. Diagnosis should be based on symptoms matching the channels; one should not rigidly adhere to days or channels to misjudge the disease. For instance, if "Ji Ji" (stiff neck symptom) appears concurrently, Taiyang has not yet passed, yet Yangming has already arrived. If Taiyang and Shaoyang combine, Yangming is situated in the middle. Can we say it is in the intermediate stage? Otherwise, is it acceptable? Can this be calculated by "one channel per day"? Can it be described as "two or three channels per day"? Moreover, once entering Yangming, transmission stops. Can one still rigidly adhere to days and channel counts? Where do subsequent channel counts go? Such rigid adherence to rules (like fixing the tuning pegs of a zither) and making rigid judgments without considering change (like carving a mark on a moving boat to find a sword) – can the Way of the Sages be sought in this manner? Therefore, it is said that "The Way lies beyond the words." Alas, Zhang Zhongjing is long gone. Those who grope for shadows on paper, competing in novelty and showing off cleverness, are numerous. How can I meet someone whose mind is rooted in virtue, who has a firm stance and is not confused, so that I may discuss the Way beyond words with them and enumerate these principles?

Generally, Fu organs are located lower; Yang is rooted in Yin and does not depart from Yin. The Stomach is in front of the Spleen, accommodates water and grain, and corresponds to Earth. Its upper part connects to the throat, governing intake but not output; output constitutes disease. The Small Intestine follows the Stomach to receive and hold contents. The Large Intestine follows the Small Intestine to transport waste. The anal canal is the lower outlet. The two intestines connect to the Stomach as one pathway, thus receiving Stomach Qi and expelling heavy/turbid substances downward to correspond to Earth. Yang acts to move Yin. The Bladder has no upper opening; it is in front of the Kidneys, situated at the gate of the intestinal doors (Lan Men). It separates clear from turbid, filtering fluid to form urine which exits via the anterior orifice. The urinary tract and penis are the lower outlets. The Gallbladder is inside the Liver, facing forward, having entry but no exit, hence it is called "Solid" (Shi).

In general trend, Zang organs are located higher; Yin is rooted in Yang and does not depart from Yang. The Lung oversees the Zang-Fu organs and acts as a canopy. Its upper part connects to the larynx, governing outflow but not intake; erroneous intake leads to coughing; it does not stop until outflow occurs. The Heart follows the Lung and faces forward. The Spleen follows the Heart and resides centrally. The Liver follows the Spleen and is on the left. The Heart and Liver connect to the Lung system, thus connecting upwards through the Lung to the light/clear qi to correspond to Heaven; Yin acts to harmonize Yang. The Spleen is behind the Stomach, having neither entry nor exit, standing isolated in the center to stir the Stomach; thus, Stomach excess leads to Spleen constraint. The Kidney is behind the Bladder, following the Spleen and attaching to the spine. Within it lies the gate where humans establish life and destiny. In women, flowers bloom and seeds set; pregnancy occurs here. Childbirth inevitably causes lower back pain, just as ripe fruits drop when their stems detach. The *Mai Jue* identifies the Right Kidney as the Mingmen (Gate of Life). It has exit but no entry, hence it is called "Empty" (Xu).

Heaven gives birth to all things, and humans are the most spiritual. Fu organs are Yang and Zang organs are Yin; this obtains the correct balance. Mr. Chu stated: "Transforming the five grains together." Thus, the Stomach is the Fu of the Spleen, and its pulse follows the Spleen. Sharing similar Qi and facilitating drainage, the Large Intestine is the Fu of the Lung, and its pulse follows the Lung. Sharing the governance of essence and blood, the Bladder is the Fu of the Kidney, and its pulse follows the Kidney. Sharing sensation and interaction, the Small Intestine is the Fu of the Heart, and its pulse follows the Heart. Sharing the pulse as the orifice, the Gallbladder is the Fu of the Liver, and its pulse follows the Liver. Thus, this discusses five Fu and five Zang. If discussing six Fu and six Zang, the *Su Wen* and *Ling Shu* pair the Xin Zhu (Pericardium/Heart Master) with the Sanjiao (Triple Burner), while the *Mai Jue* pairs Mingmen with the Sanjiao. The pairing of Xin Zhu relates to meridians; the pairing of Mingmen relates to pulses. Each speaks according to its primary focus. Although different, their use of fire and emptiness, and the intent behind their speech, are identical. Although both are called "Empty" (Xu), "Xu" here means great/large. Alas, ancient gentlemen necessarily sought to achieve virtue. Nothing was more important for achieving virtue than mastering skills; nothing was more important for mastering skills than recognizing disease; nothing was more important for recognizing disease than knowing the pulse; nothing was more important for knowing the pulse than exhausting oneself to understand principles. If this principle is not understood, regulation and harmony are hard to promise. To cure the illnesses of the masses, mere talk is useless. How can virtue be spoken of?